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Hesekiel 44

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1 Und er führte mich zurück des Weges zum äußeren Tore des Heiligtums, welches gegen Osten sah; und es war verschlossen.

2 Und Jehova sprach zu mir: Dieses Tor soll verschlossen sein; es soll nicht geöffnet werden, und niemand soll durch dasselbe eingehen; weil Jehova, der Gott Israels, durch dasselbe eingezogen ist, so soll es verschlossen sein.

3 Was den Fürsten betrifft, er, der Fürst, soll darin sitzen, um zu essen vor Jehova; auf dem Wege der Torhalle soll er hineingehen, und auf demselben Wege soll er hinausgehen.

4 Und er brachte mich auf dem Wege des Nordtores vor das Haus; und ich sah: und siehe, die Herrlichkeit Jehovas erfüllte das Haus Jehovas; und ich fiel nieder auf mein Angesicht.

5 Und Jehova sprach zu mir: Menschensohn, richte dein Herz darauf, und sieh mit deinen Augen und höre mit deinen Ohren alles, was ich mit dir rede betreffs aller Satzungen des Hauses Jehovas und betreffs aller seiner Gesetze; und richte dein Herz auf den Eingang des Hauses samt allen Ausgängen des Heiligtums.

6 Und sprich zu den Widerspenstigen, zu dem Hause Israel: So spricht der Herr, Jehova: Laßt es genug sein an allen euren Greueln, Haus Israel!

7 Indem ihr Söhne der Fremde, unbeschnitten am Herzen und unbeschnitten am Fleische, hineinführtet, um in meinem Heiligtum zu sein, mein Haus zu entweihen, wenn ihr meine Speise, Fett und Blut, darbrachtet, so daß sie meinen Bund brachen zu allen euren Greueln hinzu.

8 Und ihr habt der Hut meiner heiligen Dinge nicht gewartet, sondern habt sie euch zu Wärtern meiner Hut gesetzt in meinem Heiligtum. -

9 So spricht der Herr, Jehova: Kein Sohn der Fremde, unbeschnitten am Herzen und unbeschnitten am Fleische, von allen Söhnen der Fremde, welche inmitten der Kinder Israel sind, soll in mein Heiligtum kommen.

10 Wahrlich, die Leviten, die sich von mir entfernt haben bei der Verirrung Israels, welches von mir abgeirrt ist, seinen Götzen nach, sie sollen ihre Missetat tragen;

11 aber sie sollen in meinem Heiligtum Diener sein, als Wachen an den Toren des Hauses und als Diener des Hauses; sie sollen das Brandopfer und das Schlachtopfer für das Volk schlachten, und sie sollen vor ihnen stehen, um ihnen zu dienen.

12 Weil sie ihnen vor ihren Götzen gedient haben und dem Hause Israel ein Anstoß zur Verschuldung gewesen sind, darum habe ich meine Hand wider sie erhoben, spricht der Herr, Jehova, daß sie ihre Missetat tragen sollen.

13 Und sie sollen mir nicht nahen, um mir den Priesterdienst auszuüben, und um allen meinen heiligen Dingen, den hochheiligen, zu nahen; sondern sie sollen ihre Schmach und ihre Greuel tragen, die sie verübt haben.

14 Und ich werde sie zu Wärtern der Hut des Hauses machen, für all seinen Dienst und für alles, was darin verrichtet wird.

15 Aber die Priester, die Leviten, die Söhne Zadoks, welche der Hut meines Heiligtums gewartet haben, als die Kinder Israel von mir abirrten, sie sollen mir nahen, um mir zu dienen, und sollen vor mir stehen, um mir das Fett und das Blut darzubringen, spricht der Herr, Jehova.

16 Sie sollen in mein Heiligtum kommen, und sie sollen meinem Tische nahen, um mir zu dienen, und sollen meiner Hut warten. -

17 Und es soll geschehen, wenn sie zu den Toren des inneren Vorhofs eingehen, sollen sie leinene Kleider anziehen; aber Wolle soll nicht auf sie kommen, wenn sie in den Toren des inneren Vorhofs und gegen das Haus hin dienen.

18 Leinene Kopfbunde sollen auf ihrem Haupte sein, und leinene Beinkleider an ihren Lenden; sie sollen sich nicht in Schweiß gürten.

19 Und wenn sie in den äußeren Vorhof hinausgehen, in den äußeren Vorhof zum Volke, so sollen sie ihre Kleider, in welchen sie gedient haben, ausziehen in die heiligen Zellen niederlegen, und sollen andere Kleider anziehen, damit sie nicht das Volk mit ihren Kleidern heiligen.

20 Und sie sollen weder ihr Haupt kahl scheren, noch auch das Haar frei wachsen lassen; sie sollen ihr Haupthaar schneiden.

21 Und kein Priester soll Wein trinken, wenn sie in den inneren Vorhof gehen.

22 Und eine Witwe und eine Verstoßene sollen sie sich nicht zu Weibern nehmen; sondern Jungfrauen vom Samen des Hauses Israel und die Witwe, welche von einem Priester Witwe geworden ist, mögen sie nehmen.

23 Und sie sollen mein Volk den Unterschied lehren zwischen Heiligem und Unheiligem, und sollen ihm den Unterschied kundtun zwischen Unreinem und Reinem.

24 Und über Streitsachen sollen sie zum Gericht dastehen, nach meinen Rechten sollen sie richten; und sie sollen meine Gesetze und meine Satzungen bei allen meinen Festen beobachten und meine Sabbathe heiligen.

25 Und keiner soll zu dem Leichnam eines Menschen gehen, daß er unrein werde; nur allein wegen Vater und Mutter, und wegen Sohn und Tochter, wegen eines Bruders und wegen einer Schwester, die keines Mannes gewesen ist, dürfen sie sich verunreinigen.

26 Und nach seiner Reinigung soll man ihm sieben Tage zählen;

27 und an dem Tage, da er in das Heiligtum, in den inneren Vorhof, hineingeht, um im Heiligtum zu dienen, soll er sein Sündopfer darbringen, spricht der Herr, Jehova. -

28 Und dies soll ihr Erbteil sein: ich bin ihr Erbteil; und ihr sollt ihnen kein Besitztum in Israel geben: ich bin ihr Besitztum.

29 Das Speisopfer und das Sündopfer und das Schuldopfer, die sollen sie essen; und alles Verbannte in Israel soll ihnen gehören.

30 Und das Erste aller Erstlinge von allem, und alle Hebopfer von allem, von allen euren Hebopfern sollen den Priestern gehören; und die Erstlinge eures Schrotmehls sollt ihr dem Priester geben, damit Segen auf deinem Hause ruhe.

31 Kein Aas noch Zerrissenes vom Gevögel und vom Vieh sollen die Priester essen.

   

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Arcana Coelestia # 9961

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9961. 'From the loins even to the thighs they shall be' means the range of those things, that is to say, of those composing that more external level of conjugial love, meant by 'the linen undergarments'. This is clear from the meaning of 'the loins' and 'the thighs' as those things which constitute conjugial love, 'the loins' those that belong to the more internal levels of conjugial love, 'the thighs' those that belong to the more external levels, so that the range of that love from internal to external levels is meant. The reason why the more internal levels of that love are meant by 'the loins' is that these are above; and the reason why the more external levels are meant by 'the thighs' is that these are below. For parts of a person that are above mean things which are more internal, and parts that are below mean those which are more external; this is why in the Word more internal things are meant by higher ones, and more external by lower ones, see 3084, 4599, 5146, 8325. The higher parts of a person correspond to celestial and spiritual things, which are the more internal ones, and the lower parts correspond to natural things, which are the more external. This is why natural things are meant by 'the feet', 2162, 3147, 3986, 4382, 4938-4952. And since the lower part of the loins which leads down towards the feet is understood by 'the thighs' the more external or lower levels of conjugial love are meant by them, see 4277, 4280.

[2] The loins in general however mean conjugial love, 3021, 3294, 4575, 5050-5062; they have this meaning by virtue of their correspondence. Regarding the correspondence with heaven of everything present with a human being, see what has been shown abundantly in the places referred to in 9276(end), 9280. The words 'range of conjugial love from internal to external levels' are used because all aspects of love and all matters of faith, or what amounts to the same thing, all those of good and all those of truth, have a wide range in the heavens; for all who are there are joined together in accord with the degree of similarity between the truths of their faith and the forms of good of their love. A range such as this exists in each separate heaven. But the range in each heaven also extends into heavens that are below, because all the heavens make one. Indeed they extend right down to mankind, in order that mankind also may make one with the heavens. This range is what is meant by the range from higher or more internal levels to lower or more external ones. The higher or more internal levels are called celestial and spiritual, and the lower or more external ones are called natural or worldly.

[3] As regards conjugial love specifically, whose range is the subject here, this love is fundamental to all other kinds of love; it descends from the marriage of good and truth in the heavens. And since the marriage of good and truth exists in and makes the heavens, truly conjugial love constitutes heaven itself with a person. But the marriage of good and truth in the heavens descends from the joining of the Lord to the heavens; for what emanates from the Lord and flows into the heavens is the good of love, and what is received there by the angels is the truth springing from it, thus truth which originates in good or in which there is good. This is why in the Word the Lord is called bridegroom and husband, and heaven together with the Church is called bride and wife.

[4] All this makes clear how holy marriages are in heaven, and how profane adulterous relationships are there. For in themselves marriages are so holy that there is nothing holier, and are so for the added reason that they are the seed-bed of the human race, and the human race is the seed-bed of heaven, since all people who have led an angelic life in the world go there. On the other hand adulterous relationships are so profane that nothing is more profane, because they are destructive of heaven and the Church with a person. For the truth of all this, see what has been stated and shown in 2727-2759 regarding marriages and regarding adulterous situations.

[5] All this once again makes it clear why foul and hellish things are meant by the kinds of 'nakedness' dealt with in 9960 above, and why it was commanded so strictly that when they ministered Aaron and his sons should be wearing the undergarments covering the loins, and that if they did not they would die, for it says,

Make for them linen undergarments to cover their naked flesh; from the loins even to the thighs they shall be. And they shall be on Aaron and on his sons when they go into the tent of meeting or when they approach the altar to minister in the holy place, that they may not bear iniquity and die. It shall be the statute of an age 6 for him and his seed after him.

[6] It should be recognized therefore that by conjugial love all celestial and spiritual love is meant, because truly conjugial love, as has been shown above, is fundamental to all other kinds of love. People therefore in whom that fundamental love is present have all other loves belonging to heaven and the Church present in them; for as has been stated, it descends from the marriage of good and truth in the heavens, the marriage that makes heaven. This also explains why heaven is compared in the Word to a marriage, and is also actually called a marriage. From this too it is evident why precautions were taken to prevent the nakedness of Aaron or his sons from being visible while they ministered; for their nakedness served to mean all loves contrary to heavenly loves, which in general are called self-love and love of the world when they are the ends in view, and are foul and hellish loves. People at the present day have no knowledge that all this is so because they are steeped in these loves and take delight in nothing except that which arises from them. So it is that when spiritual love and celestial love are mentioned they are perplexed, not knowing what they may be, nor consequently what heaven may be; and perhaps they are astonished when they hear and consider that spiritual and celestial love separated from self-love and love of the world holds eternal happiness within it that is indescribable.

  
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Thanks to the Swedenborg Society for the permission to use this translation.

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Arcana Coelestia # 8211

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8211. 'And so it was in the morning watch' means a state of thick darkness and perdition for those steeped in falsity arising from evil, and a state of enlightenment and salvation for those guided by truth springing from good. This is clear from the meaning of 'the morning watch' as a state of enlightenment and salvation, and in the contrary sense as a state of thick darkness and perdition. The reason why 'the morning watch' has this meaning is that states of faith and love in the next life are like the times of day in the world. That is to say, they are like morning, midday, evening, and night; and these therefore also correspond to those states, 2788, 5672, 5862, 6110. The states also change in almost the same ways. Whenever change takes place morning, and in particular twilight, is an end and a beginning; for night comes to an end and day begins. In that state to which morning corresponds the good begin to be enlightened in matters of faith and to grow warmer in aspects of charity. The opposite also takes place, for then the evil begin to be overshadowed by falsities and to be chilled by evils. Consequently morning for the latter is a state of thick darkness and perdition, but for the former a state of enlightenment and salvation.

[2] These states in heaven are what give rise to the states of light and heat on earth, and also the states of thick darkness and cold, which come round in turn each year and each day. Whatever arises in the natural world has its origin and cause in those things that arise in the spiritual world; for to be sure the whole natural order is nothing other than a theatre representative of the Lord's kingdom, 3483, 4939, 5173, 5962. And this is the reason for correspondences. Variations of light and shade on earth, also of heat and cold, are indeed attributable to the sun, that is to say, to its different heights in the sky each year and each day, and in different parts of the earth. Yet these causes, which are proximate ones and exist in the natural world, were created in accordance with those things that exist in the spiritual world. The latter are the prior efficient causes from which the former, their posterior causes, arise in the natural world. For nothing in a state of order can ever exist on a natural level if its cause and origin do not lead back to a spiritual level, that is, to the Divine operating through that level.

[3] Since 'the morning' means the beginning of enlightenment and salvation in respect of the good, and the beginning of thick darkness and perdition in respect of the evil, it therefore says here that in the morning watch Jehovah looked out onto the camp of the Egyptians and troubled it, and then that He took off the wheels of the chariots, and overturned them into the middle of the sea, while on the other hand He saved the children of Israel. All this now makes plain what is meant in the spiritual sense by the following texts in the Word: In Isaiah,

In the day you will cause your plant to grow, and in the morning your seed to flourish. Isaiah 17:11.

In the same prophet,

Around evening time, behold, terror! Before the morning, he is no more. Isaiah 17:14.

In the same prophet,

O Jehovah, be their arm every morning, also our salvation in the time of distress. Isaiah 33:2.

In Ezekiel,

Thus said the Lord Jehovih, An evil, a single evil; behold, it has come. An end has come, the end has come; the morning has come on you, O inhabitant of the land, a day of tumult is near. Ezekiel 7:5-7.

In Hosea,

Thus He did to you, O Bethel, 1 on account of your great wickedness; 2 in the morning the king of Israel will surely be cut off. Hosea 10:15

In David,

Cause me to hear Your mercy in the morning; deliver me from my enemies, O Jehovah. Psalms 143:8-9.

Also in Genesis 19:15 and following verses, stating that when dawn ascended the Lord saved Lot and rained brimstone and fire on Sodom and Gomorrah.

[4] Since 'morning' means a state of enlightenment and salvation of the good, and a state of thick darkness and perdition of the evil, 'morning' also means the time of the last judgement, when those governed by good are to be saved and those ruled by evil will perish. It consequently means the end of a former Church and the beginning of a new Church, which are meant by a last judgement in the Word, 900, 931, 1733, 1850, 2117-2133, 3353, 4057, 4535. This is the meaning of 'morning' in Daniel,

He said to me, Up to the evening [when it is becoming] morning two thousand three hundred times, and then the sanctuary will be made correct. Daniel 8:14.

And in Zephaniah,

Jehovah ... in the morning, in the morning He will bring His judgement to light; He will not fail. I will cut off nations, and their towers 3 will be devastated. Zephaniah 3:5-6.

Also in Isaiah,

One was calling to me from Seir, Watchman, what of the night? Watchman, what of the night? The watchman said, Morning comes, and also the night. If you are inquiring, inquire, return, come. Isaiah 21:11-12.

In these places 'morning' stands for the Lord's Coming, and for enlightenment and salvation then, and so has reference to a new Church. 'Night' stands for the state of mankind and the Church then, that they are steeped in utter falsities arising from evil.

[5] The term 'the morning watch' is used because the night was divided into watches, the last of the night and the first of the day being the morning watch. The watchmen were on top of the walls, looking to see whether an enemy was coming and declaring what they saw by shouting it out. In the internal representative sense they are used to mean the Lord, and His keeping watch to mean constant presence and protection, 7989, as in David,

Your watchman will not slumber; behold, the watchman of Israel will neither slumber nor sleep. Jehovah is your watchman; Jehovah is your shade on your right hand. By day the sun will not strike you, nor the moon in the night. Jehovah will guard you from all evil; He will guard your soul. Psalms 121:3-7.

'Watchmen' is used in addition to mean prophets and priests, consequently the Word, in Isaiah,

Upon your walls, O Jerusalem, I have placed watchmen; all day and all night they will not be silent, calling Jehovah to mind. Isaiah 62:6.

And in Jeremiah,

It is a day [when] the watchmen will cry on Mount Ephraim, Arise in order that we may go up to Zion, to Jehovah our God. Jeremiah 31:6.

Poznámky pod čarou:

1. The Latin here possibly means Thus he [Shalmanezer] did to you, O Bethel or even Thus Bethel did to you.

2. literally, on account of the wickedness of your wickedness

3. literally, angles or corners

  
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Thanks to the Swedenborg Society for the permission to use this translation.